1 There is a verse that states,1 “And they shall attach
a cord of techeiles2 to the tzitzis of
[every] corner.” The word “corner” would appear to be superfluous, for the same
verse previously stated that “they shall make tzitzis for themselves on the
corners of their garments.” Why then is the word “corner” mentioned? To teach you
that tzi­tzis must be made of the same fiber of which the corner is made.
Thus if a tallis is made of silk, the tzitzis should [likewise] be
of silk.

Other verses state,3 “You shall not wear shaatnez,
wool and flax together. You shall make yourself tzitzis on the four corners
of your garment.” The sequence implies that the tzitzis should be made of
wool or flax only.

[Our Sages4 reconciled this seeming
contradiction as follows:] Tzitzis of wool or of flax are acceptable whether
on a tallis of wool or of flax, or on a tallis of other fibers. This
is the implication of [the sequence] “wool and flax... You shall make yourself [tzitzis].”
Tzitzis made from other fibers, however, are acceptable only for a tallis
made of the same fiber as the tzitzis, such as silk tzitzis for a
silk tallis, and hemp tzitzis for a hemp tallis.5

2 Although the “cord of techeiles”
mentioned in the Torah refers to blue-dyed wool, according to Scriptural
Law it may be attached even to a tallis of flax, because the use of a mixture
of fibers6 is permitted for tzitzis.7 Nevertheless, our Sages8 forbade [the use of woolen
tzitzis] on a garment of flax, lest they also be attached to a [flaxen] garment
worn at night, in which case one would be wearing a forbidden mixture of fibers
at a time when the mitzvah [of tzitzis] does not apply.

It is forbidden to attach even tzitzis
of flax to a tallis of flax, lest one attach a thread of [woolen] techeiles
[to the tallis]. One should therefore never make a tallis of flax,
for there is no obligation whatsoever to attach tzitzis to it.

When does the above apply? At a time when [the
dye of] techeiles was available. In the present age, when it is not available,9 it is not relevant to forbid
[the use of flaxen tzitzis on a flaxen tallis] lest one attach a thread
of [woolen] techeiles to a flaxen tallis. Therefore, if one can only
wear a tallis of flax, he should be permitted to attach flaxen tzitzis
to it, and he may also recite a blessing over it.10 Alternatively, he may
make the corners [of the garment] of leather and then attach tzitzis of wool.
(See Shulchan Aruch, Yoreh Deah, sec. 300:5.)11

3 It is advisable to be careful
not to attach tzitzis of flax even to a garment made of other fibers, lest
one come to attach them to a garment of wool. If, however, flaxen tzitzis
are one’s only available option, it is permitted [to attach them to a tallis
of other fibers] just as [this is permitted] with a tallis of flax, as explained
above.

4 There are authorities who maintain
that tzitzis made of wool or flax may not be used for garments made of other
fibers unless the tzitzis are made of both wool and flax together,12 i.e., two strands of [woolen]
techeiles and two strands of flax, as reflected by the sequence, “wool and
flax together. You shall make yourself tzitzis.” If, however, the tzitzis
are made of wool alone or of flax alone, they may be used only for [a garment made]
of that fiber.

Although the custom is not to follow this opinion,
for woolen tzitzis are [commonly] attached to a garment of silk, every G‑d-fearing
person should undertake this stringency upon himself and make tzitzis of
silk for a tallis of silk. The same applies with regard to other fibers.13

[Moreover,] some authorities hold that according
to Scriptural Law any garment which is not made of wool or flax is not obligated
to have tzitzis at all; this is merely a Rabbinic decree.14 Accordingly, anyone who
desires to observe this mitzvah in the optimum manner should make a point
of having a tallis gadol and a tallis katan made of white15 wool to which he should
attach tzitzis of white wool. In this manner, he fulfills the mitzvah
of tzitzis in a manner that is free of all doubt.

5 [A question arises when] the
warp of a tallis is wool and the woof is silk or another fiber — or vice
versa. According to the authorities who maintain that woolen tzitzis may
not be used for garments made of other fibers, there is no way to satisfy [the obligation
of tzitzis] for this garment: one may not attach tzitzis of wool,
because it contains other fibers, nor may one attach tzitzis of other fibers,
because it contains wool. Therefore, no G‑d-fearing person should wear such a garment.

Those who follow the practice of attaching woolen
tzitzis to a tallis of silk, however, should likewise attach woolen
tzitzis to this tallis [of mixed fibers]. Nevertheless, it is proper
not to recite a blessing over a tallis made of wool with interwoven silk
threads, if its tzitzis are woolen. This certainly applies if [the tallis]
is made entirely of silk or other fibers and the tzitzis are woolen. Instead,
one should recite the blessing over another tallis with the intent that it
also apply to this one.16 If, however, the tzitzis
are made of the same fiber as the tallis, e.g., silk [tzitzis] for
a silk tallis, or hemp [tzitzis] for a hemp tallis, a blessing
may be recited.17

6 The above applies to a tallis
which combines strands of wool with strands of other fibers. [Different rules apply,]
however, if wool which has not been spun is blended with silk or other fibers that
have not been spun, and a tallis is made of [the mixture]. If the majority
[of the mixture] is wool, the tzitzis should be made of wool. If the majority
is made of the other fibers, the tzitzis may be made of the other fibers.
If the mixture is half and half, one should make tzitzis of wool, because
they may be used to fulfill one’s obligation with regard to all garments, even those
made of other fibers. [Nevertheless,] according to the view that tzitzis
of wool may not be used to fulfill one’s obligation with regard to garments made
of other fibers, there is no way to satisfy one’s obligations for this garment.
Therefore, a G‑d-fearing person should not wear a garment of this type.

7 All four tzitzis may
only be made from the same type of fiber. For example, for a silk tallis
one should not attach some tzitzis of wool and others of silk. [The rationale
is that] it is possible that the Torah permitted tzitzis of wool or linen
to be used for garments of other fibers only when they were used for all the tzitzis.
When, however, some of the tzitzis are of the same fiber as the garment,
and some are of wool or linen, it is possible that this is not included in the Torah’s
command. It is thus possible that [such tzitzis] are invalid according to
Scriptural Law.

8 The term tzemer, when
unqualified, throughout the Torah refers only to sheep’s wool; goat’s wool is referred
to as no­tzah. Though camel’s hair and rabbit’s hair are [also] referred
to as tzemer, they are always described by an additional epithet such as
camel’s wool or hare’s wool. Accordingly, tzi­tzis made of such wool may
not be used for a garment unless the garment is itself made of that fiber, as is
the law with regard to tzitzis made of any other fiber. For with regard to
tzitzis, the Torah speaks of tzemer without any qualifying description,
as it is written, “wool (tzemer) and flax together. You shall make yourself
tzitzis.”

9 Certain authorities18 maintain that since the
Torah teaches that the tzitzis must be of the same fiber as the corner of
the garment, they must also be of the same color as the corner of the garment. For
example, if the tallis is red, the tzitzis attached to it should also
be red; if it is green, green tzitzis should be attached to it.

Other authorities,19 however, maintain that
the Torah was concerned only that the substance of the tzitzis should be
of the same type of fiber as the substance of the tallis; the Torah was not
at all concerned that [the tzitzis] should be of the same color as the tallis.
This in fact is the halachah.

Thus in these countries it has become customary
to make white tzitzis even for colored garments. Our Sages relate20 that when the Holy One,
blessed be He, [taught Moshe the Thirteen Attributes of Mercy], He enwrapped Himself
[in a tallis] as a sheliach tzibbur. It is written, moreover,21 that “His garment was
white as snow.” Accordingly, it is proper for every person who is conscientious
about his conduct to likewise have a white22tallis gadol and
tallis katan made, so that by attaching white tzitzis to them he will
be fulfilling his obligation according to all authorities.

This section is not extant in the Alter Rebbe’s
Shulchan Aruch. The Shulchan Aruch of R. Yosef Caro explains that
since with such corners the woolen strands do not come in direct contact with the
garment of flax, most authorities maintain that the prohibition against shaatnez
does not apply.

This is the opinion of Rambam (Mishneh Torah,
Hilchos Tzitzis 3:1-2) and the Shulchan Aruch (Orach Chayim 9:1).
The Alter Rebbe accepts the opinion of Tosafos on Menachos 39a and
Rama, who maintain that according to Scriptural Law all four-cornered garments
are required to have tzitzis. Nevertheless, he suggests using a woolen tallis
in order to satisfy the stringencies that stem from the views of both Maharam
of Rothenburg and Rambam.

E.g., one who wears a woolen tallis gadol
(with tzitzis of wool) but a cotton tallis katan (with tzitzis
of any fiber) should not recite a blessing over the tallis katan. In fact,
the Lubavitch practice even with a woolen tallis katan is to recite a blessing
over the tallis gadol with the intent of including the tallis katan.
(See HaYom Yom, entry for 14 Sivan.) Ketzos HaShulchan 6:1 offers
another alternative: One may listen to the blessing recited by another individual,
provided that both parties have the intent that the listener fulfill his obligation
by hearing this blessing.

In his Kuntreis Acharon the Alter Rebbe notes
that even Rambam, who maintains that attaching tzitzis to such a garment
is a Rabbinic decree, would agree that a blessing should be recited, as is required
over any mitzvah of Rabbinic origin. The same note also objects to the statement
of Baer Heiteiv that one should use woolen tzitzis for such a garment
for, as explained above, Maharam holds that tzitzis of other fibers
are preferable.

Notwithstanding the above, it has become common
practice (especially among Ashkenazim) to add black stripes near the ends of the
tallis to recall the techeiles. The author of Pri Megadim writes
(in Eshel Avraham 9:6) that the addition of such stripes, whether of black,
purple, or blue, is not significant; it is the primary color of the garment that
concerns us.

Eshel Avraham (by the Rav of Butshash), Mahadura Kama,
sec. 9, states that if a tallis gadol or tallis katan loses its whiteness
with age, it is still acceptable. This view is widespread.

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